陆九渊异端思想及其文化意涵探察

A Research into Lu Jiuyuan's Thought of Heresy and Its Cultural Implications

在涵义上,象山把异端界定为与同端(天下固有之理)相对的差异性存在,凡未能通达此理而别有端绪的,便是异端。在内容上,象山认为,程朱穷理之说困于意见之支离,是连佛老不如的最害道的异端;佛教为自身私利求脱离轮回之苦而偏于出世,老子主张"弃智"、以无为本、言性见静不见动,佛老道偏;杨墨等诸子百家也是各有所蔽、有害于道的异端。在应对策略上,象山强调,首先要弄楚儒家自身的理之所是,再对异端作穷究,使其无可辩驳。象山异端思想揭示了其学术主要矛盾的转移,体现着他对孔孟儒学道统的坚守和对儒学特质区别于程朱理学的认定。

In connotation, Lu Jiuyuan （Xiangshan） defined heresy as a kind of differentiated existence opposite to orthodox thoughts. Any thought could be defined as heresy if it cannot provide an access to the Tao or harbor private sentiments. In content, Xiangshan believed that Cheng-Zhu School （Neo-Confucianism） would disintegrate due to its divergences of opinion, so as to become a worse heresy than Buddhism and Taoism. Buddhism put emphasis on standing aloof from worldly affairs and aimed to get out of the deep suffering of the circle of birth and death. On the other hand, Lao Zi asserted discarding knowledge and basing on nothing, and insisted that nature prefers motionlessness rather than movement. The Tao of Buddhism and Taoism is partial. The Hundred Schools of Thought, such as Mohism, also had their drawbacks respectively which hurt the orthodox thought. In strategy, Xiangshan stressed that firstly we should clarify the Tao of Confucianism itself; then, we can inquire into heresies and totally refute them. Xiangshan＇s thought of heresy uncovered the transformation of his academic focus, and reflected his adherence to orthodox Confucianism and his negation of the Cheng-Zhu School.